Daf 94b (דַּף צ״ד ע״ב)

The Sixty-Second Tikkun

תִּקּוּנָא שִׁתִּין וּתְרֵין

Bereshit, there is the Daughter (בְּרֵאשִׁית תַּמָּן בַּ״ת), there is Fire (בְּרֵאשִׁית תַּמָּן אֵ״שׁ). Some say: There, Ashrei (נ״א תַּמָּן אַשְׁרֵי). At that time Kudsha Berikh Hu departed from His Shekhinta (בְּהַהוּא זִמְנָא אִסְתַּלַּק קוּדְשָׁא בְּרִיךְ הוּא מִשְּׁכִינְתֵּיהּ), and the Daughter alone was left (וְאִשְׁתְּאָרַת בַּת יְחִידָה). This is what is written: “How does she sit alone” (Lamentations 1:1) (הֲדָא הוּא דִכְתִיב אֵיכָה יָשְׁבָה בָדָד). And the secret of the matter: “And Hashem Elohim called to the man and said to him: Where are you?” (Bereshit 3:9) (וְרָזָא דְמִלָּה וַיִּקְרָא יהו״ה אֱלֹהִי״ם אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה). “Where is Koh [thus]” (אַיֵּה כֹּ״ה), He said to him (אָמַר לֵיהּ): Even though you caused all this, and made separation in the letters, for the Yod was removed from the Heh and the Vav from the Heh (אַף עַל גַּב דְּגָרְמַת כּוּלֵי הַאי, וְעָבְדַת פִּרוּדָא בְּאַתְוָון דְּאִסְתַּלַּק י׳ מִן ה׳ ו׳ מִן ה׳), and the Shekhinta above was left alone and the Shekhinta below was left alone (וְאִשְׁתְּאָרַת שְׁכִינְתָּא לְעִילָא יְחִידָאָה, וּשְׁכִינְתָּא לְתַתָּא יְחִידָאָה), because of this He said to him: “Where is Koh [thus]” (בְּגִין דָּא וַיֹּאמֶר לוֹ אַיֶּכָּה, אַיֵּ״ה כֹּ״ה). And he said: “Your voice I heard in the Garden, and I was afraid, for I am naked, and I hid” (Bereshit 3:10) (וַיֹּאמֶר אֶת קוֹלְךָ שָׁמַעִתִּי בַּגָּן, בְּגִין דָּא וָאִירָא כִּי עִירוֹם אָנֹכִי וָאֵחָבֵא). And further: “And I hid” (וְעוֹד וָאֵחָבֵא).

The secret of the matter: “The prudent sees evil and hides himself” (Proverbs 22:3) (רָזָא דְמִלָּה, עָרוּם רָאָה רָעָה וְנִסְתָּר). What is this hiding of man (מַאי סְתִירָה דְבַר נַשׁ)? Rather, come and see: At the time when there is permission for the destroyer to destroy (אֶלָּא תָּא חֲזִי בְּזִמְנָא דְאִית רְשׁוּ לִמְחַבְּלָא לְחַבֵּל), it is said: “If a fire break out and find thorns, etc.” (Exodus 22:5) (אִתְּמַר בֵּיהּ כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וְכוּ׳). And at that time “the righteous is as the wicked” (Bereshit 18:25) (וּבְהַהוּא זִמְנָא וְהָיָה כַצַּדִּיק כָּרָשָׁע). And because of this, man must in that time conceal and hide himself (וּבְגִין דָּא אִית לֵיהּ לְבַר נַשׁ בְּהַהוּא זִמְנָא לְאִתְטַמְרָא וּלְאִתְכַּסְיָיא), so that he not be found among them (דְלָא יִשְׁתַּכַּח בֵּינַיְיהוּ). For in that time, “some perish without judgment” (Job 4:20) (דִבְהַהוּא זִמְנָא יֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט).

And because of this: “And I was afraid, for I am naked, and I hid” (Bereshit 3:10) (וּבְגִין דָּא וָאִירָא כִּי עִירוֹם אָנֹכִי וָאֵחָבֵא). And with what can man hide himself from these judgments and accusers, that they not rule over him (וּבְמַאי נִסְתָּר בַּר נַשׁ מֵאִלֵּין דִּינִים וְקַטְרוּגִין דְּלָא שָׁלְטִין עֲלֵיהּ)? With teshuvah (בִּתְיוּבְתָּא). This is what is written: “He who dwells in the secret place of Elyon” (Psalms 91:1) (הֲדָא הוּא דִכְתִיב יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן), this is Imma, who is secret (דָּא אִימָּא דְאִיהִי סֵתֶר), Elyon, from her, this is Chokhmah (עִלְיוֹן מִנָּהּ דָּא חָכְמָה), which is known only in the Heh (דְלָא אִשְׁתְּמוֹדָע אֶלָּא בְּה׳). “In the shadow of Shaddai shall he abide” (Psalms 91:1) (בְּצֵל שד״י יִתְלוֹנָן), this is lower Imma (דָּא אִימָּא תַּתָּאָה). Some say: higher Imma (נ״א עִלָּאָה). The shadow of Shaddai, this is the sign of the holy covenant (צֵל דְּשד״י דְּאִיהוּ אוֹת בְּרִית קֹדֶשׁ), of which it is said: “Surely in a shadow does man walk” (Psalms 39:7) (דְּאִתְּמַר בֵּיהּ אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ). And this is the lower Shekhinta (וְדָא שְׁכִינְתָּא תַּתָּאָה), which is the image of Kudsha Berikh Hu (דְאִיהִי צַלְמוֹ דְקוּדְשָׁא בְּרִיךְ הוּא). And concerning her it is said: “And Elohim created man in His image” (Bereshit 1:27) (וַעֲלֵיהּ אִתְּמַר וַיִּבְרָא אֱלֹהִי״ם אֶת הָאָדָם בְּצַלְמוֹ). In His image, truly, this is the Shekhinta (בְּצַלְמוֹ מַמָּשׁ דָּא שְׁכִינְתָּא), the image of Kudsha Berikh Hu (צַלְמוֹ דְקוּדְשָׁא בְּרִיךְ הוּא), in His measure, in His proportion, neither adding nor subtracting (בְּמִדָּה דִילֵיהּ בְּשִׁעוּר דִּילֵיהּ דְּלָא אוֹסִיף וְלָא גָרַע). What is “the man”? This is the Shekhinta (מַאי הָאָדָם דָּא שְׁכִינְתָּא). Some say: This is the Middle Pillar (נ״א דָּא עַמּוּדָא דְאֶמְצָעִיתָא).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): But behold, concerning the Shekhinta, it is not written “creation” but only Atzilut (וְהָא בִשְׁכִינְתָּא לָא כְתִיב בָּהּ בְּרִיאָה אֶלָּא אֲצִילוּת). And furthermore, it should have said: “And Hashem created the man” (וְעוֹד דַּהֲוָה לֵיהּ לְמֵימַר וַיִּבְרָא יהו״ה אֶת הָאָדָם). What is Elohim (מַאי אֱלֹהִי״ם)? Rather, Shekhinta is called Elohim (אֶלָּא שְׁכִינְתָּא אִתְקְרֵי אֱלֹהִי״ם). And concerning that Neshama which was given into man it is said: “And Elohim created the man in His image” (Bereshit 1:27) (וְעַל הַהִיא נִשְׁמָתָא דְאִתְיְהִיבַת בְּבַר נַשׁ אִתְּמַר וַיִּבְרָא אֱלֹהִי״ם אֶת הָאָדָם בְּצַלְמוֹ), in the likeness of the Shekhinta (בְּדִיּוֹקְנָא דִשְׁכִינְתָּא). And concerning that Neshama it is said: “Surely in a shadow does man walk” (Psalms 39:7) (וְעַל הַהִיא נִשְׁמָתָא אִתְּמַר אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ). For when the Neshama departs from a man, he cannot move (דְּהָא בְזִמְנָא דְאִסְתַּלִּיק מִבַּר נַשׁ נִשְׁמָתָא לָא יָכִיל לְאִתְנַעֲנָעָא). He said to him (אָמַר לֵיהּ): Blessed is my son before Atik Yomin (בְּרִיךְ בְּרִי לְעַתִּיק יוֹמִין). And my son, whoever blemishes this likeness, it is as if he diminishes the image (וּבְרִי כָּל מָאן דְּפָגִים הַאי דִּיּוֹקְנָא, כְּאִלּוּ מְמַעִט אֶת הַדְּמוּת), and the Shekhinta does not dwell there (וּשְׁכִינְתָּא לָא שַׁרְיָא תַמָּן). And in that time all the accusers rule over him from the side of that blemish (וּבְהַהוּא זִמְנָא שָׁלְטִין עֲלֵיהּ כָּל מְקַטְרְגִין מִסִּטְרָא דְהַהוּא פְּגִימוּ). And the secret of the matter is: “Because My Elohai is not within me, these evils have found me” (Deuteronomy 31:17) (וְרָזָא דְמִלָּה עַל כִּי אֵין אֱלֹהַ״י בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה). The evils have found me because the Shekhinta has departed from me, for She is Elohai (הָרָעוֹת מְצָאוּנִי בְּגִין דְּאִסְתַּלַּק שְׁכִינְתָּא מִנִּי דְאִיהִי אֱלֹהַ״י).

The Sixty-Third Tikkun

תִּקּוּנָא שִׁתִּין וּתְלָת

Bereshit bara Elohim (בְּרֵאשִׁית בָּרָא אֱלֹהִי״ם). What is Elohim? Mi [Who], Eleh [these] (מַאי אֱלֹהִי״ם מִי אֵלֶּה). And concerning this Mi [Who], it is said: “Who told you that you are naked, etc.” (וְעַל הַאי מִי אִתְּמַר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה וְגוֹמֵר) (Genesis 3:11). “Asher Tzivitikha” [which I commanded you] (אֲשֶׁר צִוִּיתִיךָ). This is that of which it is said: “Who sanctified us with His commandments” (אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו). And this is that of which it is said: “Ashrei [Happy] is the man who has not walked in the counsel of the wicked” (וְהַהִיא דְאִתְּמַר בָּהּ אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים) (Psalms 1:1). This is the domain of the many, the woman of harlotries (דְּהִיא רְשׁוּת הָרַבִּים אֵשֶׁת זְנוּנִים). What are “the wicked”? This is Samael and the serpent (מַאי רְשָׁעִים דָּא סַמָא״ל וְנָחָשׁ). This is that which Pharaoh said concerning her: “Who is Hashem that I should listen to His voice?” (Exodus 5:2) (הַהִיא דְאָמַר עֲלָהּ פַּרְעֹה מִי יהו״ה אֲשֶׁר אֶשְׁמַע בְּקוֹלוֹ). “Asher” - this is that of which it is said: “Who brought you out of the land of Egypt” (Exodus 20:2) (אֲשֶׁר דְּאִתְּמַר בֵּיהּ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם). “Mi” (Who) indeed (מִי וַדַּאי), for this is teshuvah (דְּאִיהִי תְיוּבְתָּא), a healing for all illnesses and afflictions (אַסְוָותָא לְכָל מַרְעִין וּמַכְתְּשִׁין). This is what is written: “Who shall heal you?” (Lamentations 2:13) (הֲדָא הוּא דִכְתִיב מִי יִרְפָּא לָךְ). And concerning her it is said: “And he shall return and be healed” (Isaiah 6:10) (וַעֲלָהּ אִתְּמַר וָשָׁב וְרָפָא לוֹ), “It shall be health to your navel” (Proverbs 3:8) (רִפְאוּת תְּהִי לְשָׁרֶךָ). Fortunate is he who returns to her Husband (זַכָּאָה אִיהוּ מָאן דְּתָב לְגַבֵּי בַּעֲלָהּ), for this is the secret of teshuvah (דִּידָהּ אִיהוּ רָזָא דִתְיוּבְתָּא), that he restore and return that level which had been distanced from its place (דְיַחֲזִיר וְיֵתוּב הַהוּא דַרְגָּא דְרָחִיק לֵיהּ מֵאַתְרֵיהּ), that he restore her to her place and bring near to her there (דְּיַחֲזִיר לָהּ לְאַתְרָהּ וִיקָרֵב לָהּ תַּמָּן). At that time, when the Shekhinta is far from her Husband (בְּהַהוּא זִמְנָא דִּשְׁכִינְתָּא מְרַחֲקָא מִבַּעֲלָהּ), it is said concerning man: “And your life shall hang in doubt before you” (Deuteronomy 28:66) (אִתְּמַר בְּבַר נַשׁ וְהָיוּ חַיֶּיךָ תְּלוּאִים לְךָ מִנֶּגֶד). “Your life” - this is the Neshama (חַיֶּיךָ אִתְקְרִיאַת), as it is written: “And He blew into his nostrils the breath of life” (Bereshit 2:7) (הֲדָא הוּא דִכְתִיב וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים). Fortunate is he who draws near to her Husband (זַכָּאָה אִיהוּ מָאן דְּקָרִיב לָהּ לְגַבֵּי בַּעֲלָהּ). What is meant by “Hashem is near to all who call upon Him” (Psalms 145:18) (מַאי קָרוֹב יהו״ה לְכָל קוֹרְאָיו)? Some say: immediately (נ״א וּמִיַּד). To all who call upon Him in truth (לְכָל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת). For whoever calls to Him falsely, He is far from him (דְּמָאן דְּקָרָא לֵיהּ בְּשִׁקְרָא רָחוֹק הוּא מִנֵּיהּ).